2:1 I will stand at my watch post;
I will remain stationed on the city wall. 1
I will keep watching, so I can see what he says to me
and can know 2 how I should answer
when he counters my argument. 3
3:1 This is a prayer of Habakkuk the prophet: 4
1:4 For this reason the law lacks power, 5
and justice is never carried out. 6
Indeed, 7 the wicked intimidate 8 the innocent. 9
For this reason justice is perverted. 10
1:15 The Babylonian tyrant 11 pulls them all up with a fishhook;
he hauls them in with his throw net. 12
When he catches 13 them in his dragnet,
he is very happy. 14
1:16 Because of his success 15 he offers sacrifices to his throw net
and burns incense to his dragnet; 16
for because of them he has plenty of food, 17
and more than enough to eat. 18
2:2 The Lord responded: 19
“Write down this message! 20 Record it legibly on tablets,
so the one who announces 21 it may read it easily. 22
2:14 For recognition of the Lord’s sovereign majesty will fill the earth
just as the waters fill up the sea. 23
2:15 “You who force your neighbor to drink wine 24 are as good as dead 25 –
you who make others intoxicated by forcing them to drink from the bowl of your furious anger, 26
so you can look at their genitals. 27
2:16 But you will become drunk 28 with shame, not majesty. 29
Now it is your turn to drink and expose your uncircumcised foreskin! 30
The cup of wine in the Lord’s right hand 31 is coming to you,
and disgrace will replace your majestic glory!
3:8 Is the Lord mad at the rivers?
Are you angry with the rivers?
Are you enraged at the sea? 32
Is this why 33 you climb into your horse-drawn chariots, 34
your victorious chariots? 35
1 sn Habakkuk compares himself to a watchman stationed on the city wall who keeps his eyes open for approaching messengers or danger.
2 tn The word “know” is supplied in the translation for clarification.
3 tn Heb “concerning my correction [or, “reproof”].”
4 tn The Hebrew text adds עַל שִׁגְיֹנוֹת (’al shigyonot, “upon [or, “according to”] shigyonot”). The meaning of this word is uncertain. It may refer to the literary genre of the prayer or to the musical style to be employed when it is sung. The NEB leaves the term untranslated; several other modern English versions transliterate the term into English, sometimes with explanatory notes (NASB, NRSV “according to Shigionoth”; NIV “On shigyonoth”).
7 tn Heb “the law is numb,” i.e., like a hand that has “fallen asleep” (see Ps 77:2). Cf. NAB “is benumbed”; NIV “is paralyzed.”
8 tn Heb “never goes out.”
9 tn Or “for.”
10 tn Heb “surround” (so NASB, NRSV).
11 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT).
12 tn Heb “comes out crooked.”
10 tn Heb “he”; the referent (the Babylonian tyrant) has been specified in the translation for clarity (cf. NASB “The Chaldeans”; NIV “The wicked foe”; NRSV “The enemy”). Babylonian imperialism is here compared to a professional fisherman who repeatedly brings in his catch and has plenty to eat.
11 tn Apparently two different types of fishing nets are referred to here. The חֵרֶם (kherem, “throw net”) was used by fishermen standing on the shore (see Ezek 47:10), while the מִכְמֶרֶת (mikhmeret, “dragnet”) was used by men in a boat. See R. D. Patterson, Nahum, Habakkuk, Zephaniah (WEC), 165.
12 tn Heb “and he gathers.”
13 tn Heb “Therefore he is happy and rejoices.” Here two synonyms are joined for emphasis.
13 tn Heb “therefore.”
14 sn The fishing implements (throw net and dragnet) represent Babylonian military might. The prophet depicts the Babylonians as arrogantly worshiping their own power (sacrifices…burns incense, see also v. 11b).
15 tn Heb “for by them his portion is full [or, “fat”].”
16 tn Heb “and his food is plentiful [or, “fat”].”
16 tn Heb “the
17 tn Heb “[the] vision.”
18 tn Or “reads from.”
19 tn Heb “might run,” which here probably means “run [through it quickly with one’s eyes],” that is, read it easily.
19 tn Heb “for the earth will be filled with the knowledge of the glory of the
22 tn No direct object is present after “drink” in the Hebrew text. “Wine” is implied, however, and has been supplied in the translation for clarity.
23 tn On the term הוֹי (hoy) see the note on the word “dead” in v. 6.
24 tc Heb “pouring out your anger and also making drunk”; or “pouring out your anger and [by] rage making drunk.” The present translation assumes that the final khet (ח) on מְסַפֵּחַ (misapeakh, “pouring”) is dittographic and that the form should actually be read מִסַּף (missaf, “from a bowl”).
25 tn Heb “their nakedness,” a euphemism.
25 tn Heb “are filled.” The translation assumes the verbal form is a perfect of certitude, emphasizing the certainty of Babylon’s coming judgment, which will reduce the majestic empire to shame and humiliation.
26 tn Or “glory.”
27 tc Heb “drink, even you, and show the foreskin.” Instead of הֵעָרֵל (he’arel, “show the foreskin”) one of the Dead Sea scrolls has הֵרָעֵל (hera’el, “stumble”). This reading also has support from several ancient versions and is followed by the NEB (“you too shall drink until you stagger”) and NRSV (“Drink, you yourself, and stagger”). For a defense of the Hebrew text, see P. D. Miller, Jr., Sin and Judgment in the Prophets, 63-64.
28 sn The Lord’s right hand represents his military power. He will force the Babylonians to experience the same humiliating defeat they inflicted on others.
28 sn The following context suggests these questions should be answered, “Yes.” The rivers and the sea, symbolizing here the hostile nations (v. 12), are objects of the Lord’s anger (vv. 10, 15).
29 tn Heb “so that.” Here כִּי (ki) is resultative. See the note on the phrase “make it” in 2:18.
30 tn Heb “you mount your horses.” As the next line makes clear, the Lord is pictured here as a charioteer, not a cavalryman. Note NRSV here, “when you drove your horses, // your chariots to victory.”
31 tn Or “chariots of deliverance.”